Voropaev D.N..
The Problem of Time in Philosophy of Jean-Paul Sartre in the Context of "Nothingness" and "Being of Consciousness."
// Philosophy and Culture. – 2016. – № 10.
– P. 1450-1453.
DOI: 10.7256/1999-2793.2016.10.20630.

Review: In this article, based on the analysis of certain fragments of "Being and Nothingness", the author attempts to reconstruct the principle which underlies the concept of time created by Jean-Paul Sartre. The article shows that Sartre builds the concept of time upon his very own previously created model of “being of consciousness”. Sartre, clarifying conceptual environment in which the concept of time unfolds, describes the terms "past", "present" and "future" as a holistic measurement of time. The integrity of time is determined by the structure of "being of consciousness’, because phenomenological description of the time is only possible when taken with connection to "human reality". The most important element of the model of “being of consciousness”, and thus, of the concept of time is the concept of "nothingness". The author considers the history of formation of Sartre’s philosophy up until “Being and Nothingness” while strongly adhering to the work being analyzed. The author’s analysis is based on the method of historical and philosophical reconstruction.

Review: This article is dedicated to the emergence and development of the existential version of culture. The philosophy of culture as a specific sector of philosophical knowledge occurred in the pas millennium. Certainly a long period of the comprehension of culture as a peculiar phenomenon has preceded the emergence of the aforementioned discipline. The new direction of the understanding of culture originated the appearance of the philosophy of history. Having revealed the various opportunities of the cultural being, the historical knowledge contributed into the conception of adjacent area of philosophical reflection. The introduced into the discourse by Müller notion “Kulturphilosophie” has conclusively formed a new discipline. W. Windelband indicated that the academic philosophy of culture stood against positivism on one hand, and philosophy of life on the other. Nevertheless, it does not undermine the achievements in the area of understanding of culture that have established in positivism, as well as philosophy of life. As a result, the two different approaches towards comprehension of culture have formed. Neo-Kantians, having detected the multiplicity of cultures, turned the efforts towards the search of the universal foundations of culture. As far as the philosophy of culture and existentialism, the representatives of these directions based themselves upon the fact that the understanding of culture is impossible without submerging into the existential experience, as well as the roots of the inner world of a human as a creator of this phenomenon. The author uses the principle of historicism for comparison of the various approaches towards culture. This allows observing not only the universalities of culture, but also the unusual versions of the cultural creativity. Many researchers believe that neither philosophy of life nor existentialism did not show interest towards culture. However, it is demonstrated that without revelation of the existential practice it is not possible no analyze the specificity of culture alongside the regularities of the historical-cultural process. These ideas are contained in the philosophical heritage of Søren Kierkegaard, whose views are being examined in this article.

Review: In conjunction with the existential edge of the being and correlation with the historical type of the world perception, this article examines the human memory – individual and collective. Not every individual memory is existentially rich, and not every collective memory is deprived of existential motifs. Speaking of the collective memory, it is important to differentiate an actual memory of the people from their historical memory. The latter along with the historical consciousness as a whole, is critically evaluated. The author focuses attention on the problems of mindfulness of the Great Patriotic War, as well as existential perception of the war itself. The contradictions of life and its descriptions are resolved by intuition, strengthened by a personal responsibility, The author claims and substantiates the thought, that the people who have the right to speak about war are those who have either gone through it, or those whose families lives were affected by it. Pomposity and political conjuncture are inappropriate in this regard. The opinion of the victors is of most importance. War ultimately actualizes the problem of humanism, and in particular, the bloody opposition “soldier-torturer”.

Review: The subject of the research is the two most important German concepts, the concept of the depth (Tiefe) and the concept of the abyss (Abgrund). These concepts have had the in-depth analysis in most spheres of German culture, language and philosophy. These are ambivalent concepts. On the one hand, the abyss arouses fear in a man, on the other hand, it beckons him. German culture traditionally presents the drive to the abyss both figuratively, i.e. to the depth of creative searches, and literally, to the depth of earth. This drive to the depth that has been reflected in mythology and religion, literature and art, science and industry, is associated with the vertical model of German culture, ups and downs of spirit. The theoretical and methodological basis of the article involves the cultural-philosophical approach which views national culture as the sphere of formation and functioning of concepts. The researcher has used the method of the conceptual analysis (as it was offered by Yu. Stepanov) allowing to define the culturally important features of the described concepts. The scientific novelty of the research is caused by the fact that the researcher has conducted the cultural-philosophical concepts of Tiefe and Abgrund and defined their role for German culture. The researcher has also described the main factors influencing the development of these cultural concepts and demonstrated their crucial role for German culture.

Review: The author of the article views the fear of self-actualization as the main obstacle in one’s personal growth
and adoption of general human values. In order to develop an efficient method of overcoming the fear of self-actualization,
the author views this phenomenon from the dialectic positions of deficient and existential cultural mentalities.
Based on the analysis of the phenomenological model of individual consciousness offered by the author, Rudykh
offers a step-by-step analysis of the method of overcoming the fear. The author describes the role and opportunities
of personal innovations, spiritual crisis and the awe-fear in the process of personal development and adoption of the
values of Being. The author proves that the existential fear enhanced by the spiritual crisis takes the form of the ‘awefear’
which, in its turn, makes the fear of self-actualization even stronger and an individual appears to be more open
for the true personal innovation. In this case any deficiency fear creates the picture showing what values should be
reviewed and changed in order to get rid of the fear once and for all. The present article will be interesting not only for
philosophers and psychologist but also for all who are interested in human being and existence.

Review: The article is devoted to the search for the meaning of life by Semyon Frank and Martin Heidegger.
Why did a Russian religious philosopher and German existentialist address the meaning of life at the same
time? Is there a relation between a meaning of life of an individual or the meaning of history? Should we say
that human views on the meaning of life have been developing historically? What human thought of his being
and existence at crucial historical moments? Why philosophers looking for the meaning of life often come to
understanding the absurdity of life and what makes human to refuse from social purposes and turn to transcendency?
This is the range of questions the author of the present article consider when comparing Martin
Heidegger’s approach to Semyon Frank’s philosophy. Dramatic relations between human and his existence
and searches for the meaning of life and meaning of history are expressed in Russian classical literature as
well. However, in Russian literature searches for the meaning of life never lead to despair or a calling to
leave social life and turn to transcendency like in philosophy. Quite on the contrary, Russian writers tempt
us to look for a better life.

Review: The object of our research is a personal guilt as a cultural phenomenon. The subject of our
research is the ambivalence of guilt. The purpose of the research is to determine what opposite values
are covered by the concept of guilt and how these opposite values are determined by the cultural environment.
Theoretical grounds of the research include symbolic interpretation of culture in Ernst Cassirer’s
writings, Jung’s and Horney’s psychoanalysis and Alexander Dugin’s historical sintagma. For
us guilt is the problem of self-understanding, existential self-identity and therefore resolution of guilt
is associated with both personal responsibility and punishment. The authors of the article offer their
own definitions of guilt and ambivalence where guilt is, in the first place, a life-meaning phenomenon
or existential appealing to one’s true existence and ambivalence is the category inscribing the essence
of human existence in culture, particularly, in Art Nouveau. From the existential point of view, the
feeling of guilt means self-accusation, self-condemnation and tender conscience. The core of this concept
is placing responsibility for one’s wrong doings on ourselves instead of self-justifying. Since this
meaning of guilt is actualized only in the symbolic environment, we can talk here about a special role
of religion, philosophy and psychoanalysis in modern culture: they allow us to retain connection with
our transcendence, questioning about the meaning of life, starvation for high moral principles, on one
hand, and constructive experience of our ‘shaded area’, on the other hand. Contrary to the existential
guilt, there is also a neurotic guilt. The main feature of such guilt is its projective nature, i.e. placing
responsibility for one’s wrong doings on others. Neurotic guilt is typical for a person who doesn’t have
any symbolic experience of culture. Today’s cultural situation disposes to semiotic interpretation of
culture and acculturation at the level of symbols, therefore neurotic guilt is becoming a dominating
discourse. This is the main conclusion made by the author of the article.

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